According to Twewver Shia jurisprudence, preconditions for mutah are: The bride must not be married, she must be Muswim or bewong to Ahw aw-Kitab (Peopwe of de Book), she shouwd be chaste, not addicted to fornication and she shouwd not be a young virgin (if her fader is absent and cannot give consent).[9][need qwotation to verify] At de end of de contract, de marriage ends and de wife must undergo iddah, a period of abstinence from marriage (and dus, sexuaw intercourse). The iddah is intended to give paternaw certainty to any chiwd/ren shouwd de wife become pregnant during de temporary marriage contract.[6][1]

Some Muswims and Western schowars have cwaimed dat bof Nikah mut'ah[13] and Nikah misyar[14] are Iswamicawwy void attempts to rewigiouswy sanction prostitution which is oderwise forbidden, uh-hah-hah-hah.[15]

Mut'ah, witerawwy meaning joy, is a condition where ruwes of Iswam are rewaxed. It can appwy to marriage (de nikah mut'ah) or to de Hajj (de obwigatory piwgrimage) (de Mut'ah of Hajj). Mut'ah is a sensitive area of disagreement between dose who fowwow Sunni Iswam (for whom nikah mut'ah is forbidden) and dose who fowwow Shia Iswam (for whom nikah mut'ah is awwowed).[5] Shias and Sunnis do agree dat, initiawwy, or near de beginning of Iswam, nikah mut'ah was a wegaw contract.[7][16] Beyond dat time, de wegawity of de practice is debated.

A historicaw exampwe of nikah mut'ah is described by Ibn Hajar Asqawani (1372 - 1448 CE (852 AH)) in his commentary on de work of Sahih aw-Bukhari.[17]Muawiyah I (602 - 680 AH), first cawiph of de Umayyad dynasty, entered into a nikah mut'ah contract wif a woman from Ta'if. She was a swave who was owned by a man cawwed Banu Hazrmee. She received a yearwy stipend from Muawiyah. Ordinariwy, sexuaw access rights to a femawe swave bewongs to her swave owner as part of his property rights which cannot be shared or assigned, unwess de swave is married off, in which case de swave owner woses aww rights to sexuaw access.

The schowar, ‘Abd ar-Razzaq as San‘ani (744 CE), described how Saeed bin Jabeer Jubayr freqwentwy visited a woman in Mecca. When asked why, he said he had a contract of nikah mut'ah wif her and seeing her was "more hawaw dan drinking water".[18]

By contrast, in de Sahih aw-Bukhari, Mut'ah marriage is cwassed as forbidden because Awi bin Abu Tawib said dat he heard Muhammad say dat it is forbidden, uh-hah-hah-hah. As narrated by 'Awi bin Abu Tawib: "On de day of khaibar, Awwah's Apostwe forbade de Mut'a (i.e. temporary marriage) and de eating of donkey-meat."[19] as mentioned in Sahih aw-Bukhari (Vowume 9, Book 86, Number 91).

Zaidi Shia texts awso state dat Awi said Mut'ah marriage was forbidden and for dis reason de Zaidi Shia do not practise Mut'ah marriage.

In de sixteenf century, during de reign of Akbar, de dird emperor of de Mughaw Empire, who was bewieved to be a Hanafi Sunni, debates on rewigious matters were hewd weekwy on Thursdays. When discussing nikah mut'ah, Shi'ite deowogians argued dat de historic Sunni schowar Mawik ibn Anas supported de practice.[6][20] However, de evidence from Mawik's Muwatta (manuaw of rewigious jurisprudence) was not fordcoming. The Shi'ite deowogians persisted and nikah mut'ah was wegawized for de twewve Shia during Akbar's reign, uh-hah-hah-hah.[6][20]

Whiwe according to de actuaw book Muwatta by Mawik ibn Anas, de owdest book on Iswamic Jurisprudence, Mutah was banned because Awi ben Abu Taweb said dat Mutah was banned by Muhammad himsewf on de day of Khaibar. For dis reason de Zaidi Shia do not practice Muatah marriage. According to Mawik ibn Anas in Muwatta Vowume I, Chapter 18, Hadif 1151 43: "Bof Abduwwah and Aw-Hasan, de two sons of Muhammad ben Awi Abu Taweb, from deir fader Muhammad ben Awi ben Abu Taweb from Awi ben Abu Taweb, dat de Messenger of Awwah had forbidden temporary marriage, and de eating of de fwesh of de domestic donkey on de day of Khaibar."[21]

The Hanafi schoow of Sunni jurisprudence argues dat awdough de nikah mut'ah contract itsewf is vawid, marriage is regarded as a permanent condition and derefore, de temporary ewement of de contract makes it void.

The onwy Sunni Arab jurisdiction dat mentions nikah mut'ah is Jordan; if de nikah mut'ah meets aww oder reqwirements, it is treated as if it were a permanent marriage.[7]

The dirteenf century schowar, Fakhr aw-Din aw-Razi said,

Amongst de Ummah dere are many great schowars who deem Mut'ah to have been abrogated, whiwst oders say dat Mut'ah stiww remains.[22]

The 20f century Sunni schowar, Waheed uz-Zaman, Deobandi said,

On de topic of Mut'ah, differences have arisen amongst de Sahaba, and de Ahw'uw Hadif, and dey deemed Mut'ah to be permissibwe, since Mut'ah under de Shari'ah was practiced and dis is proven, and as evidence of permissibiwity dey cite verse 24 of Surah Nisa as proof. The practice of Mut'ah is definite and dere is ijma (consensus) on dis and you can not refute definite proof by using wogic.

The peopwe of Faif are in agreement dat Mut'ah is hawaaw, den a great man said Mut'ah was abrogated, oder dan dem remaining schowars, incwuding de Shi'a bewieve Mut'ah remain hawaaw in de same way it was in de past. Ibn Abbas hewd dis viewpoint and Imran bin Husain, uh-hah-hah-hah.[23]

Some Sunni schowars deem Mut'ah permissibwe, in de same way de Sahaba Ibn Abbas and Imran bin Haseen deemed it permissibwe.[24] However it shouwd be noted dat Ibn Abbas was rebuked by Awi himsewf on mut'ah marriage itsewf. In sahih Muswim it is mentioned dat Awi heard dat Ibn Abbas gave some rewaxation in connection wif de contracting of temporary marriage. Awi repwied Don't be hasty (in your rewigious verdict), Ibn 'Abbas, for Awwah's Messenger (may peace be upon him) on de Day of Khaibar prohibited for ever de doing of it-And eating of de fwesh of domestic asses[25]

Sunni Muswims use dis hadeef from Sahih Muswim as furder evidence dat even great companions wike Ibn Abbas got it wrong and Awi had to correct him. And dis correction by Awi dey say ends de whowe subject matter on de compwete banning of mut'ah marriage.

De facto temporary marriages were conducted by Sunnis by not specifying how wong de marriage wouwd wast in de written documents demsewves whiwe orawwy agreeing to set a fixed period.[26][27]

Even dough nikah mut'ah is prohibited by Sunni schoows of waw, severaw types of innovative marriage exist, incwuding misyar (ambuwant) and ʿurfi (customary) marriage.[28] Some regard misyar as being comparabwe to nikah mut'ah: for de sowe purpose of "sexuaw gratification in a wicit manner".[7][29][30] Sunnis dismiss dese cwaims as noding more dan Shia powemics. Nikah misyar, dey argue, unwike mut'ah is not temporary but a permanent marriage wif no time wimits. The difference between a normaw marriage and misyar marriage is dat in misyar de man and woman forego certain rights temporariwy untiw bof partners choose to reinstate dem. But misyar is stiww frowned upon in Sunni Iswam and never recommended.[31] In Ba'adist Iraq, Uday Hussein's daiwy newspaper Babiw, which at one point referred to de Shi'ites as rafidah, a sectarian epidet for Shia reguwarwy used by uwtraconservative Sawafi Muswims,[32] attacked Wahhabi cwerics as hypocrites for endorsing Misyar whiwe denouncing Mut'ah.[33]

The Twewver Shias as de main branch of Shia Iswam[34][35] give arguments based on de Quran, hadif (rewigious narration), history, and moraw grounds to support deir position on mut'ah.[36][37][38] Firstwy, de word of de Quran takes precedence over dat of any oder scripture, incwuding de An-Nisa, 24, known as de verse of Mut'ah.

Why do you [ask], when you [Awi], wif de bwessing of Awwah, have a wife at your side? He [Awi] repwied, 'No, I just want to know.' Imam Kadhim repwied, "The permissibiwity is present widin de Book of Awwah".[39]

Hadids awso record de use of nikah mut'ah during de time of Abu Bakr, a cawiph and sahabi. Later, in 16 AH (637 CE), Umar, awso a cawiph and sahabi, prohibited mut'ah. Shias awwege Umar's prohibiting nikah mut'ah was an incident of chawwenge to Mohammad.[40][41][42]

Oder rewevant hadids incwude dose of Imran ibn Husain (see Hadif of Mut'ah and Imran ibn Husain), and Abduwwah Ibn Abbas. The opinion of Ibn Abbas is cited in Fatih aw-Qadir ("Ibn Abbas said de verse of Mut'ah"); in Tafseer Mu'awim aw Tanzeew (Ibn Abbas said, "The verse of Mut'ah was an order and it's Hawaw."); in Tafseer Kabeer (The verse of Mut'ah appears in de Qur'an, no verse has come down to abrogate it."); (in Bukhari) ("On dat, a freed swave of his said to him, "That is onwy when it is very badwy needed and (qwawified permanent) women are scarce, or simiwar cases." On dat, Ibn Abbas said, "Yes."").

Historicawwy, Twewver Shias see dat nikah mut'ah has varied in its spirituaw wegawity, changing from hawaw to haraam and back again over time, and dus cannot be considered in de same wight as, for exampwe, taking awcohow, which was never advocated by Mohammad.[43]

Oder Twewver Shia hadids are not in favor of Mutah marriage because Imam Baqir and Imam Jafar towd deir companions and deir fowwowers to be carefuw in practicing of mut´ah in fear of prosecution, uh-hah-hah-hah.[44]

Abduwwah Bin Umair asked Abi Ja'far [as]: Is it acceptabwe to you dat your women, daughters, sisters, daughters of your aunts do it (Mut'ah)? Abu Ja'far rebuked him when he mentioned his women and daughters of his aunts. Because due to de qwestion being of de ignorant kind, and dat de qwestion was onwy asked to rise frustration about de matter of mut´ah.

In anoder Twewver Shia hadif narrated from Imam Jafar Uw Sadaq Narrated by A'maar: Abu Abduwwah, Imam Jafar Sadaq said to me and to Suwiman Bin Khawed: "I from mysewf have made mut'ah haram on to de bof of you, as wong as you are in Medina. And dis because you come to me aww to freqwent, and I fear de fowwowers of de oder party wiww capture you and prosecute you because of your friendship to me". Aw Kafi Pp 467.V5.Wiasaw Shia Pp22.V21.[45]

"Awwah's Messenger forbade de temporary marriage in de year of Khaybar." Mujmoo Imam Awi Pp 499 V112. 3) Awi bin Abi Tawib said to a man who was engaging in Mutah: "You are a straying person, de Messenger of Awwah has forbidden temporary marriage"[46]

Zaidites and Ismaiwites dismissed aww cwaim made by Adana Asheri, The Twewver Shia about Mutah wegawity and cwass text dat try to justify it as fabrications.

Wheder Mut'ah is haram or hawaaw is a dispute dat creates dissension between Shi'as and Sunnis, and has resuwted in heated discussion, it is not difficuwt to ascertain de truf. A man comes across such situations when Nikah becomes impossibwe and he is forced to make a distinction between Zina and Mut'ah. In such scenarios practising Mut'ah is a better option to Zina[54]

Some Sunni and Shia schowars howd de view dat dis kind of temporary marriage in de present age amounts to prostitution, uh-hah-hah-hah. Fowwowing de 2014 rewease of an 82-page document detaiwing Iran's rampant prostitution, Mut'ah marriage has been suggested by Iranian parwiamentarians as a sowution to de probwem – where coupwes wouwd be awwowed to pubwicwy register deir union drough de institution of Mut'ah marriage.[56] The estabwishment of chastity houses has awso been proposed in de past where prostitutes wiww be provided in state sanctioned houses, but de cwients wouwd have to perform de Nikah Mut'ah first. This proposaw has not been as of yet ratified by de Iranian audorities.[57] According to Shahwa Haeri, de Iranian middwe cwass itsewf considers it to be prostitution which has been given a rewigious cover by de fundamentawist audorities.[58]

Some Western writers have argued dat mut'ah approximates prostitution, uh-hah-hah-hah.[13] Juwie Parshaww writes dat mut'ah is wegawised prostitution which has been sanctioned by de Twewver Shia audorities. She qwotes de Oxford encycwopedia of modern Iswamic worwd to differentiate between marriage (nikah) and Mut'ah, and states dat whiwe nikah is for procreation, mut'ah is just for sexuaw gratification, uh-hah-hah-hah.[59] According to Zeyno Baran, dis kind of temporary marriage provides Shi'ite men wif a rewigiouswy sanctioned eqwivawent to prostitution, uh-hah-hah-hah.[60] According to Ewena Andreeva's observation pubwished in 2007, Russian travewwers to Iran consider mut'ah to be "wegawized profwigacy" which is indistinguishabwe from prostitution, uh-hah-hah-hah.[61] Rewigious supporters of mut'ah argue dat temporary marriage is different from prostitution for a coupwe of reasons, incwuding de necessity of iddah in case de coupwe have sexuaw intercourse. It means dat if a woman marries a man in dis way and has sex, she has to wait for a number of monds before marrying again and derefore, a woman cannot marry more dan 3 or 4 times in a year.[62][63][64][65][66]

^Haeri, Shahwa (1989). Law of desire: temporary marriage in Shi'i Iran, uh-hah-hah-hah. Contemporary issues in de Middwe East. Syracuse University Press. p. x. ISBN0815624832. "Outside of de rewigious estabwishment and de ongoing disputes between Shi'i and Sunni schowars, de attitude toward temporary marriage has been primariwy one of ambivawence and disdain, uh-hah-hah-hah. Before de revowution of 1979, de secuwar Iranian middwe cwasses dismissed temporary marriage as a form of prostitution dat had been wegitimized by de rewigious estabwishment, who, to use a popuwar Persian expression, 'put a rewigious hat on it.'"